Marx On Education Quotes

I find television very educating. Every time somebody turns on the set, I go into the other room and read a book.

I read in the newspapers they are going to have 30 minutes of intellectual stuff on television every Monday from 7:30 to 8. to educate America. They couldn't educate America if they started at 6:30.

I am a machine condemned to devour books.

We have to grasp, as Marx and Adam Smith did, that corporations are not concerned with the common good. They exploit, pollute, impoverish, repress, kill, and lie to make money. They throw poor people out of homes, let the uninsured die, wage useless wars for profit, poison and pollute the ecosystem, slash social assistance programs, gut public education, trash the global economy, plunder the U.S. Treasury and crush all popular movements that seek justice for working men and women. They worship money and power.

The education of all children, from the moment that they can get along without a mother's care, shall be in state institutions.

Education is free. Freedoom of education shall be enjoyed under the condition fixed by law and under the supreme control of the state

I love to read. My education is self-inflicted

I find television very educational. Every time someone switches it on I go into another room and read a good book.

I must say I find television very educational. The minute somebody turns it on, I go to the library and read a good book.

One of the curious things about our educational system, I would note, is that the better trained you are in a discipline, the less used to dialectical method you're likely to be. In fact, young children are very dialectical; they see everything in motion, in contradictions and transformations. We have to put an immense effort into training kids out of being good dialecticians. Marx wants to recover the intuitive power of the dialectical method and put it to work in understanding how everything is in process, everything is in motion. He doesn't simply talk about labor; he talks about the labor process. Capital is not a thing, but rather a process that exists only in motion. When circulation stops, value disappears and the whole system comes tumbling down.

The tenth plank in Karl Marx's Manifesto for destroying our kind of civilization advocated the establishment of "free education for all children in public schools." There were several reasons why Marx wanted government to run the schools.…one of them [was that] ‘It is capable of exact demonstration that if every party in the State has the right of excluding from public schools whatever he does not believe to be true, then he that believes most must give way to him that believes least, and then he that believes least must give way to him that believes absolutely nothing, no matter in how small a minority the atheists or agnostics may be.’ It is self-evident that on this scheme, if it is consistently and persistently carried out in all parts of the country, the United States system of national popular education will be the most efficient and widespread instrument for the propagation of atheism which the world has ever seen.

Most of the reforms we now regard as precious features of liberal society—universal suffrage, free universal education, freedom of the press, trade unions and so on—were won by popular struggle in the teeth of ferocious ruling-class resistance.

76. David Hume – Treatise on Human Nature; Essays Moral and Political; An Enquiry Concerning Human Understanding 77. Jean-Jacques Rousseau – On the Origin of Inequality; On the Political Economy; Emile – or, On Education, The Social Contract 78. Laurence Sterne – Tristram Shandy; A Sentimental Journey through France and Italy 79. Adam Smith – The Theory of Moral Sentiments; The Wealth of Nations 80. Immanuel Kant – Critique of Pure Reason; Fundamental Principles of the Metaphysics of Morals; Critique of Practical Reason; The Science of Right; Critique of Judgment; Perpetual Peace 81. Edward Gibbon – The Decline and Fall of the Roman Empire; Autobiography 82. James Boswell – Journal; Life of Samuel Johnson, Ll.D. 83. Antoine Laurent Lavoisier – Traité Élémentaire de Chimie (Elements of Chemistry) 84. Alexander Hamilton, John Jay, and James Madison – Federalist Papers 85. Jeremy Bentham – Introduction to the Principles of Morals and Legislation; Theory of Fictions 86. Johann Wolfgang von Goethe – Faust; Poetry and Truth 87. Jean Baptiste Joseph Fourier – Analytical Theory of Heat 88. Georg Wilhelm Friedrich Hegel – Phenomenology of Spirit; Philosophy of Right; Lectures on the Philosophy of History 89. William Wordsworth – Poems 90. Samuel Taylor Coleridge – Poems; Biographia Literaria 91. Jane Austen – Pride and Prejudice; Emma 92. Carl von Clausewitz – On War 93. Stendhal – The Red and the Black; The Charterhouse of Parma; On Love 94. Lord Byron – Don Juan 95. Arthur Schopenhauer – Studies in Pessimism 96. Michael Faraday – Chemical History of a Candle; Experimental Researches in Electricity 97. Charles Lyell – Principles of Geology 98. Auguste Comte – The Positive Philosophy 99. Honoré de Balzac – Père Goriot; Eugenie Grandet 100. Ralph Waldo Emerson – Representative Men; Essays; Journal 101. Nathaniel Hawthorne – The Scarlet Letter 102. Alexis de Tocqueville – Democracy in America 103. John Stuart Mill – A System of Logic; On Liberty; Representative Government; Utilitarianism; The Subjection of Women; Autobiography 104. Charles Darwin – The Origin of Species; The Descent of Man; Autobiography 105. Charles Dickens – Pickwick Papers; David Copperfield; Hard Times 106. Claude Bernard – Introduction to the Study of Experimental Medicine 107. Henry David Thoreau – Civil Disobedience; Walden 108. Karl Marx – Capital; Communist Manifesto 109. George Eliot – Adam Bede; Middlemarch 110. Herman Melville – Moby-Dick; Billy Budd 111. Fyodor Dostoevsky – Crime and Punishment; The Idiot; The Brothers Karamazov 112. Gustave Flaubert – Madame Bovary; Three Stories 113. Henrik Ibsen – Plays 114. Leo Tolstoy – War and Peace; Anna Karenina; What is Art?; Twenty-Three Tales 115. Mark Twain – The Adventures of Huckleberry Finn; The Mysterious Stranger 116. William James – The Principles of Psychology; The Varieties of Religious Experience; Pragmatism; Essays in Radical Empiricism 117. Henry James – The American; The Ambassadors 118. Friedrich Wilhelm Nietzsche – Thus Spoke Zarathustra; Beyond Good and Evil; The Genealogy of Morals;The Will to Power 119. Jules Henri Poincaré – Science and Hypothesis; Science and Method 120. Sigmund Freud – The Interpretation of Dreams; Introductory Lectures on Psychoanalysis; Civilization and Its Discontents; New Introductory Lectures on Psychoanalysis 121. George Bernard Shaw – Plays and Prefaces

the so-called radical Negroes who have read and misunderstood Karl Marx and his disciples and would solve the political as well as the economic problems of the race by an immediate application of these principles. History shows that although large numbers of people have actually tried to realize such pleasant dreams, they have in the final analysis come back to a social program based on competition.

These guys are fakes. All they've got on their minds is impressing the new girls with the big words they're so proud of, while sticking their hanse up their skirts. And when they graduate,they cut their hair short and march off to work for Mitsubishi or IBM or Fuji Bank. They marry pretty wives who've never read Marx and have kids they give fancy names to that are enough to make you puke. Smash what educational-industrial complex? Don't make me laugh!

It is not enough that the conditions of labour are concentrated at one pole of society in the shape of capital, while at the other pole are grouped masses of men who have nothing to sell but their labour-power. Nor is it enough that they are compelled to sell themselves voluntarily. The advance of capitalist production develops a working class which by education, tradition and habit looks upon the requirements of that mode of production as self-evident natural laws. The organization of the capitalist process of production, once it is fully developed, breaks down all resistance.

Spend a few hours every week studying American history, human nature, and economic theory. Start with “Economics in One Lesson.” Then try Keynes. Then Hayek. Then Marx. Then Hegel. Develop a worldview that you can articulate as well as defend. Test your theory with people who disagree with you. Debate. Argue. Adjust your philosophy as necessary.

Groucho Marx once said he found television very educational. “Every time someone turns it on,” he said, “I go in the other room to read a book.

Who says Television isn't educational, as soon as the T.V. comes on I read a book.

The shock which the Nazi horrors produced was so great, because they came after two hundred years of Roussellian propaganda about the goodness of human nature and also because the Germans were literate, clean, technologically progressive, hard working, “modern,” sober, “orderly,” and so forth. Yet about human nature we get more concrete and more pertinent information from the Bible than from statistics dealing with secondary education, the frequency of bathtubs or the mileage of superhighways.

You see, it's like I'm two people. One of me is an educated man. I been in some of the biggest libraries in the country. I read. I read all the time. I read books that tell the pure honest truth. Over there in my suitcase I have books by Karl Marx and Thorstein Veblen and such writers as them. I read them over and over, and the more I study the madder I get.

Groucho Marx said, “I find television very educational. Every time someone turns on a set I go into the other room and read a book.

That is because no state, not even the most republican and democratic, not even the pseudo-popular state contemplated by Marx, in essence represents anything but government of the masses from above downward, by an educated and thereby privileged minority which supposedly understands the real interests of the people better than the people themselves.

We are the last generation that can experience true wilderness. Already the world has shrunk dramatically. To a Frenchman, the Pyrenees are “wild.” To a kid living in a New York City ghetto, Central Park is “wilderness,” the way Griffith Park in Burbank was to me when I was a kid. Even travelers in Patagonia forget that its giant, wild-looking estancias are really just overgrazed sheep farms. New Zealand and Scotland were once forested and populated with long-forgotten animals. The place in the lower forty-eight states that is farthest away from a road or habitation is at the headwaters of the Snake River in Wyoming, and it’s still only twenty-five miles. So if you define wilderness as a place that is more than a day’s walk from civilization, there is no true wilderness left in North America, except in parts of Alaska and Canada. In a true Earth-radical group, concern for wilderness preservation must be the keystone. The idea of wilderness, after all, is the most radical in human thought—more radical than Paine, than Marx, than Mao. Wilderness says: Human beings are not paramount, Earth is not for Homo sapiens alone, human life is but one life form on the planet and has no right to take exclusive possession. Yes, wilderness for its own sake, without any need to justify it for human benefit. Wilderness for wilderness. For bears and whales and titmice and rattlesnakes and stink bugs. And…wilderness for human beings…. Because it is home. —Dave Foreman, Confessions of an Eco-Warrior We need to protect these areas of unaltered wildness and diversity to have a baseline, so we never forget what the real world is like—in perfect balance, the way nature intended the earth to be. This is the model we need to keep in mind on our way toward sustainability.

Many also forget that the international campaign in solidarity with the Union under the Lincoln presidency rallied at a time when it was entirely possible that the United Kingdom might have thrown its whole weight behind the Confederacy and even moved troops from Canada to hasten the partition of a country half slave and half free. This is often forgotten, I suggest, because the movement of solidarity was partly led by Karl Marx and his European allies (as was gratefully acknowledged by Henry Adams in his Education)

I find television very educational. Every time someone switches it on, I go into another room and read a good book. —Groucho Marx

I find television,radio very educating. Every time somebody turns on the set, I go into the other room and read a book.

We can’t educate today’s students for tomorrow’s challenges with yesterday’s schools.

I wonder if you've ever considered how strange it is that the educational and character-shaping structures of our culture expose us but a single time in our lives to the ideas of Socrates, Plato, Euclid, Aristotle, Herodotus, Augustine, Machiavelli, Shakespeare, Descartes, Rousseau, Newton, Racine, Darwin, Kant, Kierkegaard, Tolstoy, Schopenhauer, Goethe, Freud, Marx, Einstein, and dozens of others of the same rank, but expose us annually, monthly, weekly, and even daily to the ideas of persons like Jesus, Moses, Muhammad, and Buddha. Why is it, do you think, that we need quarterly lectures on charity, while a single lecture on the laws of thermodynamics is presumed to last us a lifetime? Why is the meaning of Christmas judged to be so difficult of comprehension that we must hear a dozen explications of it, not once in a lifetime, but every single year, year after year after year?

When we think of readapting mankind to a world of unity and co-operation, we have to consider that practically all the educational machinery on earth, is still in the hands of God-selling or Marx-selling combines. Everywhere in close co-operation with our nationalist governments, the oil and steel interests, our drug salesmanship, and so forth, the hirelines of these huge religious concerns, with more or less zeal and loyalty, are selling destruction to mankind.

Like Lenin before them, and the cultural Marxists that followed, they saw education as indispensable to inculcating their far-left agenda. “Give me four years to teach the children,” asserted Lenin, “and the seed I have sown shall never be uprooted.”448

One guy yelled at me, 'You stupid bitch, how do you live like that with nothing in your brain?' Well, that did it. I wasn't going to put up with that. OK, so I'm not so smart. I'm working class. But it's the working class that keeps the world running, and it's the working classes that get exploited. What kind of revolution is it that just throws out big words that working-class people can't understand? What kind of crap social revolution is that? I mean, I'd like to make the world a better place, too. If somebody's really being exploited, we've got to put a stop to it. That's what I believe, and that's why I ask questions. (...) So that's when it hit me. These guys are fakes. All they've got on their minds is impressing the new girls with the big words they're so proud of, while sticking their hands up their skirts.(...) They marry pretty wives who've never read Marx and have kids they give fancy new names to that are enough to make you puke. Smash what educational-industrial complex? Don't make me laugh! (...) They're scared to death somebody's gonna find out they don't know something. They all read the same books and they all spout the same slogans, and they love listening to John Coltrane and seeing Pasolini movies. You call that 'revolution'? (...) Revolution or not, the working class will just keep on scraping a living in the same old shitholes. And what is a revolution? It sure as hell isn't just changing the name on city hall. But those guys don't know that - those guys with their big words.

The difference between sex and love is like the difference between an education without a philosophy of life and one with such an integrating factor. A system without a philosophy measures progress in terms of substitution. Spencer is substituted for Kant, Marx for Spencer, Freud for Marx. There is no continuity in mental development, any more than the automobile grew out of the horse and buggy. But in a Christian education, there is a deepening of a mystery. One starts with a simple truth that God exists. Instead of abandoning that idea when one begins to study science, one deepens his knowledge of God with a study of the Trinity and then begins to see the tremendous ramifications of Divine Power in the universe, of Divine Providence in history, and of Divine Mercy in the human heart.

Bella would later greatly regret what she did. As a teacher who was a leader in the union, she was especially concerned about how communists manipulated children through the educational system. “There is no doubt in my mind that the Communists will use the schools and every other educational medium,” she told the US Senate. “They will use every educational medium … from the nursery school to the universities.

Very often a man can hardly read and yet he takes nothing less than Marx's Capital, only to discover that he does not understand it. The less energetic and persevering lose heart; they consider the job of studying too difficult and drop it. And it is difficult only because the man tackles Marx without having either the skill or knowledge to master the subject, because he goes bear-hunting with bare hands, so to speak.

So that’s when it hit me. These guys are fakes. All they’ve got on their minds is impressing the new girls with the big words they’re so proud of, while sticking their hands up their skirts. And when they graduate, they cut their hair short and march off to work for Mitsubishi or IBM or Fuji Bank. They have pretty wives who’ve never read Marx and have kids they give fancy new names that are enough to make you puke. Smash what educational-industrial complex? Don’t make me laugh!

The materialist doctrine that men are products of circumstances and upbringing, and that, therefore, changed men are products of changed circumstances and changed upbringing, forgets that it is men who change circumstances and that the educator must himself be educated. Hence this doctrine is bound to divide society into two parts, one of which is superior to society. The coincidence of the changing of circumstances and of human activity or self-change [Selbstveränderung] can be conceived and rationally understood only as revolutionary practice.

There is a change underway, however. Our society used to be a ladder on which people generally climbed upward. More and more now we are going to a planetary structure, in which the great dominant lower middle class, the class that determines our prevailing values and organizational structures in education, government, and most of society, are providing recruits for the other groups — sideways, up, and even down, although the movement downward is relatively small. As the workers become increasingly petty bourgeois and as middle-class bureaucratic and organizational structures increasingly govern all aspects of our society, our society is increasingly taking on the characteristics of the lower middle class, although the poverty culture is also growing. The working class is not growing. Increasingly we are doing things with engineers sitting at consoles, rather than with workers screwing nuts on wheels. The workers are a diminishing, segment of society, contrary to Marx’s prediction that the proletariat would grow and grow. I have argued elsewhere that many people today are frustrated because we are surrounded by organizational structures and artifacts. Only the petty bourgeoisie can find security and emotional satisfaction in an organizational structure, and only a middle-class person can find them in artifacts, things that men have made, such as houses, yachts, and swimming pools. But human beings who are growing up crave sensation and experience. They want contact with other people, moment-to-moment, intimate contact. I’ve discovered, however, that the intimacy really isn’t there. Young people touch each other, often in an almost ritual way; they sleep together, eat together, have sex together. But I don’t see the intimacy. There is a lot of action, of course, but not so much more than in the old days, I believe, because now there is a great deal more talk than action. This group, the lower middle class, it seems to me, holds the key to the future. I think probably they will win out. If they do, they will resolutely defend our organizational structures and artifacts. They will cling to the automobile, for instance; they will not permit us to adopt more efficient methods of moving people around. They will defend the system very much as it is and, if necessary, they will use all the force they can command. Eventually they will stop dissent altogether, whether from the intellectuals, the religious, the poor, the people who run the foundations, the Ivy League colleges, all the rest. The colleges are already becoming bureaucratized, anyway. I can’t see the big universities or the foundations as a strong progressive force. The people who run Harvard and the Ford Foundation look more and more like lower-middle-class bureaucrats who pose no threat to the established order because they are prepared to do anything to defend the system.

But I can cite ten other reasons for not being a father." "First of all, I don't like motherhood," said Jakub, and he broke off pensively. "Our century has already unmasked all myths. Childhood has long ceased to be an age of innocence. Freud discovered infant sexuality and told us all about Oedipus. Only Jocasta remains untouchable; no one dares tear off her veil. Motherhood is the last and greatest taboo, the one that harbors the most grievous curse. There is no stronger bond than the one that shackles mother to child. This bond cripples the child's soul forever and prepares for the mother, when her son has grown up, the most cruel of all the griefs of love. I say that motherhood is a curse, and I refuse to contribute to it." "Another reason I don't want to add to the number of mothers," said Jakub with some embarrassment, "is that I love the female body, and I am disgusted by the thought of my beloved's breast becoming a milk-bag." "The doctor here will certainly confirm that physicians and nurses treat women hospitalized after an aborted pregnancy more harshly than those who have given birth, and show some contempt toward them even though they themselves will, at least once in their lives, need a similar operation. But for them it's a reflex stronger than any kind of thought, because the cult of procreation is an imperative of nature. That's why it's useless to look for the slightest rational argument in natalist propaganda. Do you perhaps think it's the voice of Jesus you're hearing in the natalist morality of the church? Do you think it's the voice of Marx you're hearing in the natalist propaganda of the Communist state? Impelled merely by the desire to perpetuate the species, mankind will end up smothering itself on its small planet. But the natalist propaganda mill grinds on, and the public is moved to tears by pictures of nursing mothers and infants making faces. It disgusts me. It chills me to think that, along with millions of other enthusiasts, I could be bending over a cradle with a silly smile." "And of course I also have to ask myself what sort of world I'd be sending my child into. School soon takes him away to stuff his head with the falsehoods I've fought in vain against all my life. Should I see my son become a conformist fool? Or should I instill my own ideas into him and see him suffer because he'll be dragged into the same conflicts I was?" "And of course I also have to think of myself. In this country children pay for their parents' disobedience, and parents for their children's disobedience. How many young people have been denied education because their parents fell into disgrace? And how many parents have chosen permanent cowardice for the sole purpose of preventing harm to their children? Anyone who wants to preserve at least some freedom here shouldn't have children," Jakub said, and fell into silence. "The last reason carries so much weight that it counts for five," said Jakub. "Having a child is to show an absolute accord with mankind. If I have a child, it's as though I'm saying: I was born and have tasted life and declare it so good that it merits being duplicated." "And you have not found life to be good?" asked Bertlef. Jakub tried to be precise, and said cautiously: "All I know is that I could never say with complete conviction: Man is a wonderful being and I want to reproduce him.

This return to militant, literal, old-fashioned religion had three aspects. For the masses it was, in the main, a method of coping with the increasingly bleak and inhuman oppressive society of middle-class liberalism: in Marx's phrase (but he was not the only one to use such words) it was the "heart of a heartless world, as it is the spirit of spiritless conditions...the opium of the people". More than this: it attempted to create social and sometimes educational and political institutions in an environment which provided none, and among politically undeveloped people it gave primitive expression to their discontents and aspirations. It's literalism, emotionalism, and superstition protested both against the entire society in which rational calculation dominated and against the upper classes who deformed religion in their own image. For the middle classes rising out of such masses, religion could be a powerful moral prop, a justification of their social existence against the united contempt and hatred of traditional society, and an engine of their expansion. It liberated them from the fetters of that society, if they were sectarians. It gave their profits a moral title great than that of mere rational self-interest; it legitimized their harshness toward the oppressed; it united with trade to bring civilization to the heathen and sales to the business.

As for the other girls in the family, Marx’s relationship with his daughters is more complex and the subject of very different reporting by biographers, often depending in part on the ideological preferences of the biographers. Paul Johnson states that as Marx’s daughters grew, he denied them a satisfactory education, if any education at all, and vetoed careers for them entirely. This most adversely affected Eleanor, the youngest Marx girl, who, as Johnson put it, “suffered most from his refusal to allow the girls to pursue careers and his hostility to suitors.”191 As we shall see, this manifested itself in Eleanor’s marriage to an utter reprobate, a widely reviled man who seduced and slept with other women and, ultimately, killed her.

One such was the young Karl Marx, who came to Paris in 1843. He had been editor of the radical Cologne newspaper Rheinische Zeitung, which the Jewish socialist Moses Hess (1812-75) had helped to found in 1843. It lasted only fifteen months before the Prussian government killed it, and Marx joined Hess in Parisian exile. But the two socialists had little in common. Hess was a true Jew, whose radicalism took the form of Jewish nationalism and eventually of Zionism. Marx, by contrast, had no Jewish education at all and never sought to acquire any. In Paris he and Heine became friends. They wrote poetry together. Heine saved the life of Marx’s baby Jennie, when she had convulsions. A few letters between them survive, and there must have been more.78 Heine’s jibe about religion as a ‘spiritual opium’ was the source of Marx’s phrase ‘the opium of the people’. But the notion that Heine was the John the Baptist to Christ’s Marx, fashionable in German scholarship of the 1960s, is absurd.

It is to be expected that advances in physiology and psychology will give governments much more control over individual mentality than they now have even in totalitarian countries. Fichte laid it down that education should aim at destroying free will, so that, after pupils have left school, they shall be incapable, throughout the rest of their lives, of thinking or acting otherwise than as their schoolmasters would have wished. But in his day this was an unattainable ideal: what he regarded as the best system in existence produced Karl Marx. In future such failures are not likely to occur where there is dictatorship. Diet, injections, and injunctions will combine, from a very early age, to produce the sort of character and the sort of beliefs that the authorities consider desirable, and any serious criticism of the powers that be will become psychologically impossible. Even if all are miserable, all will believe themselves happy, because the government will tell them that they are so. – Bertrand Russell; The Impact of Science on Society; 1953

Underlying phenomena such as the ‘feminisation’, ‘masculinisation’ and ‘juvenilisation’ of poverty, and other identity ways to describe segments of the poverty population such as the poverty of the elderly, or the ‘feminisation of the proletariat’, the ‘feminisation of migration’, or the disproportionate poverty of racial and ethnic minorities, is the impoverishment the working class, the deterioration in the working class’s standard of living and family stability. Consequently, while policies targeted at different poverty populations are important to help and improve the lives of those who are already poor, it must also be recognised that poverty is not uniquely a women’s issue, or a men’s issue, and so forth: poverty is a class issue which can, at best, be ameliorated – not resolved because it is endemic to the capitalist mode of production – through labour’s collective action, through unionisation and struggles for job training and job creation aimed at creating employment for manual, skilled and unskilled labour, in addition to programmes intended to enhance the health and educational opportunities for everyone, regardless of gender, race or ethnicity.

Singer. ‘I bet I’m the only man in this town that’s been mad—I’m talking about really mean mad—for ten solid long years. I damn near got in a fight just a little while ago. Sometimes it seems to me like I might even be crazy. I just don’t know.’ Singer pushed the wine toward his guest. Jake drank from the bottle and rubbed the top of his head. ‘You see, it’s like I’m two people. One of me is an educated man. I been in some of the biggest libraries in the country. I read. I read all the time. I read books that tell the pure honest truth. Over there in my suitcase I have books by Karl Marx and Thorstein Veblen and such writers as them. I read them over and over, and the more I study the madder I get. I know every word printed on every page. To begin with I like words. Dialectic materialism—Jesuitical prevarication’— Jake rolled the syllables in his mouth with loving solemnity—‘teleological propensity.’ The mute wiped his forehead with a neatly folded handkerchief. ‘But what I’m getting at is this. When a person knows and can’t make the others understand, what does he do?’ Singer reached for a wineglass, filled it to the brim, and put it firmly into Jake’s bruised hand. ‘Get drunk, huh?

The expressive individual is now the sexually expressive individual. And education and socialization are to be marked not by the cultivation of traditional sexual interdicts and taboos but rather by the abolition of such and the enabling of pansexual expression even among children. One might regard this change as obnoxious, but it reflects the logic of expressive individualism in the sexualized world that is the progeny of the consummation of the Marx-Freud nuptials. . . . At the same time, the psychologizing of oppression by the New Left massively expanded the potential number of victims. One did not need to be in a concentration camp or a gulag or to be subject to segregation or even to have experience of serious poverty to claim such status. Now one could point to other forms of nonrecognition as constituting victimization - not having one's sexual preferences positively affirmed by wider society, for example, or not being allowed to marry a same-sex partner. And merely tolerating certain sexual proclivities and activities would not be enough, for tolerance is not the same as recognition. Indeed, it actually implies a degree of disapproval, or nonrecognition by society. Only full equality before the law and in the culture at large can provide that. When the political struggle became a psychological struggle, it also became a therapeutic struggle.

If asked what manner of beast fascism is, most people would answer, without hesitation, "fascism is an ideology." The fascist leaders themselves never stopped saying that they were prophets of an idea, unlike the materialist liberals and socialists. Hitler talked ceaselessly of Weltanschauung, or "worldview," an uncomely word he successfully forced on the attention of the whole world. Mussolini vaunted the power of the Fascist creed. A fascist, by this approach, is someone who espouses fascist ideology - an ideology being more than just ideas, but a total system of thought harnessed to a world-shaping project... It would seem to follow that we should "start by examining the programs, doctrines, and propaganda in some of the main fascist movements and then proceed to the actual policies and performance of the only two noteworthy fascist regimes." Putting programs first rests on the unstated assumption that fascism was an "ism" like the other great political systems of the modern world: conservatism, liberalism, socialism. Usually taken for granted, that assumption is worth scrutinizing. The other "isms" were created in an era when politics was a gentleman's business, conducted through protracted and learned parliamentary debate among educated men who appealed to each other's reasons as well as their sentiments. The classical "isms" rested upon coherent philosophical systems laid out in the works of systematic thinkers. It seems only natural to explain them by examining their programs and the philosophy that underpinned them. Fascism, by contrast, was a new invention created afresh for the era of mass politics. It sought to appeal mainly to the emotions by the use of ritual, carefully stage-managed ceremonies, and intensely charged rhetoric. The role programs and doctrine play in it is, on closer inspection, fundamentally unlike the role they play in conservatism, liberalism, and socialism. Fascism does not rest explicitly upon an elaborated philosophical system, but rather upon popular feelings about master races, their unjust lot, and their rightful predominance over inferior peoples. It has not been given intellectual underpinnings by any system builder, like Marx, or by any major critical intelligence, like Mill, Burke, or Tocqueville. In a way utterly unlike the classical "isms," the rightness of fascism does not depend on the truth of any of the propositions advanced in its name. Fascism is "true" insofar as it helps fulfill the destiny of a chosen race or people or blood, locked with other peoples in a Darwinian struggle, and not in the light of some abstract and universal reason. The first fascists were entirely frank about this. "We [Fascists] don't think ideology is a problem that is resolved in such a way that truth is seated on a throne. But, in that case, does fighting for an ideology mean fighting for mere appearances? No doubt, unless one considers it according to its unique and efficacious psychological-historical value. The truth of an ideology lies in its capacity to set in motion our capacity for ideals and action. Its truth is absolute insofar as, living within us, it suffices to exhaust those capacities." The truth was whatever permitted the new fascist man (and woman) to dominate others, and whatever made the chosen people triumph.

Here are the ominous parallels. Our universities are strongholds of German philosophy disseminating every key idea of the post-Kantian axis, down by now to old-world racism and romanticist technology-hatred. Our culture is modernism worn-out but recycled, with heavy infusions of such Weimarian blends as astrology and Marx, or Freud and Dada, or “humanitarianism” and horror-worship, along with five decades of corruption built on this kind of base. Our youth activists, those reared on the latest viewpoints at the best universities, are the pre-Hitler youth movement resurrected (this time mostly on the political left and addicted to drugs). Our political parties are the Weimar coalition over again, offering the same pressure-group pragmatism, and the same kind of contradiction between their Enlightenment antecedents and their statist commitments. The liberals, more anti-ideological than the moderate German left, have given up even talking about long-range plans and demand more controls as a matter of routine, on a purely ad hoc basis. The conservatives, much less confident than the nationalist German right, are conniving at this routine and apologizing for the remnants of their own tradition, capitalism (because of its clash with the altruist ethics)—while demanding government intervention in or control over the realms of morality, religion, sex, literature, education, science. Each of these groups, observing the authoritarian element in the other, accuses it of Fascist tendencies; the charge is true on both sides. Each group, like its Weimar counterpart, is contributing to the same result: the atmosphere of chronic crisis, and the kinds of controls, inherent in an advanced mixed economy. The result of this result, as in Germany, is the growth of national bewilderment or despair, and of the governmental apparatus necessary for dictatorship. In America, the idea of public ownership of the means of production is a dead issue. Our intellectual and political leaders are content to retain the forms of private property, with public control over its use and disposal. This means: in regard to economic issues, the country’s leadership is working to achieve not the communist version of dictatorship, but the Nazi version. Throughout its history, in every important cultural and political area, the United States, thanks to its distinctive base, always lagged behind the destructive trends of Germany and of the rest of the modern world. We are catching up now. We are still the freest country on earth. There is no totalitarian (or even openly socialist) party of any size here, no avowed candidate for the office of Führer, no economic or political catastrophe sufficient to make such a party or man possible—so far—and few zealots of collectivism left to urge an ever faster pursuit of national suicide. We are drifting to the future, not moving purposefully. But we are drifting as Germany moved, in the same direction, for the same kind of reason.

New version: A republican Government was established under George Lavoff, a member of the Royal Family. It failed to secure popular support and proved incapable of ending the war or of effecting social and economic reforms. At this time, Lenin arrived in Russia and this gave impetus to the Russian people. A new Government with Lenin as President was evolved. First, Lenin made the Treaty of Brest-Litovsk with Germany. Then land and other capital goods were nationalised. All agricultural land was taken away from the landlords and divided among the peasants. All factories became the property of the State. The privileges of the clergy and the nobility were abolished. Mines, railways and banks were taken over by the Government. And thus to the astonishment of all, a new world, based upon Socialism, took shape in Russia and the dreams of Karl Marx were realized in this way. Old version: Lenin established a Workers’ Government. But the first election showed that the Bolsheviks had no majority. However, to maintain themselves in power, they dissolved the Duma on the ground that it was reactionary. Local Soviets who did not support the Bolsheviks were also disbanded. Private schools were forbidden and education was taken over by the State. Voting right was denied to the nobility and the clergy. Communism encourages violence, and does not believe in an omnipotent God. The Communists forget that man has a soul. It is a one-party Government that prevails in Communist Russia. There is neither freedom of opinion nor of religion. Many other defects in the System may also strike the eye of an observant critic.

In her 2011 book, Marx and Education, she claimed, “An important insight of Marx was that capitalism is an economic system that cannot function without fundamental inequality—meaning that inequity is built into the way the system works. Business owners must make a profit to survive, and those who do not own businesses must find jobs and work in these enterprises, if they are to provide for themselves and their families.

The middle class, in this approach, lies between the capitalists who have control and the workers who are controlled. The middle class includes small-business owners who are both capitalists and workers, salaried managers and supervisors whose financial interests are entangled with the corporations they serve, and educated professionals who have enough capital to make investments. This is a middle class with capitalist aspirations. And that is why Marx considered this class dangerous. It is a class of conflicting allegiances and internal contradictions.

Revolutions are usually a long time in the brewing, and may take centuries to achieve their goals. The middle classes of Europe did not abolish feudalism overnight. Seizing political power is a short-term affair; transforming the customs, institutions and habits of feeling of a society takes a great deal longer. You can socialise industry by government decree, but legislation alone cannot produce men and women who feel and behave different from their grandparents. That involves a lengthy process of education and cultural change.

You see, it's like I'm two people. One of me is an educated man. I been in some of the biggest libraries in the country. I read. I read all the time. I read books that tell the pure honest truth. Over there in my suitcase I have books by Karl Marx and Thorstein Veblen and such writes as them. I read them over and over, and the more I study the madder I get. I know every word printed on every page.

Groucho Marx once said he found television very educational. 'Every time someone turns it on,' he said, 'I go in the other room to read a book.

Of course, even if it doesn’t change the end result or the fact that it contributes to enabling the traditional financial system to decide morality for you (I know, what a joke), at least Stripe should get some credit for being open and honest about the decision process. You won’t find many articles like this on bank websites that say: well, we would have liked to have provided services to this customer, but, you know, the traditional financial system finds education about women’s sexual pleasure repugnant. Meanwhile, check out our financial services to strip mining companies in Africa, here …. Karl Marx and the 1% Karl Marx knew more about the 1% and banking than the vast majority of people.

The document, which would later be published by Monthly Review Press, first as a special summer issue of the magazine and then as a book,19 began by describing the death of the union because of its failure to grapple with the question of automation. It went on to say that the rapid development of the productive forces by capitalism and the diminishing number of workers resulting from high technology were forcing us to go beyond Marx because Marx’s analyses and projections had been made in the springtime of capitalism, a period of scarcity rather than of abundance. The document projected blacks replacing workers as the revolutionary social force in the 1960s. It concluded by insisting that no group is automatically revolutionary: People in every stratum [must] clash not only with the agents of the silent police state but with their own prejudices, their own outmoded ideas, their own fears which keep them from grappling with the new realities of our age. The American people must find a way to insist upon their own right and responsibility to make political decisions and to determine policy in all spheres of social existence—whether it is foreign policy, the work process, education, race relations, community life. The coming struggle is a political struggle to take political power out of the hands of the few and put it into the hands of the many. But in order to get this power into the hands of the many, it will be necessary for the many not only to fight the powerful few but to fight and clash among themselves as well.20

Karl Marx Safe Space Educational Gulag she

Defining by a general law the expenditures on the...school....is a very different thing from appointing the state as educator of the people. Government and church should rather be equally excluded from any influence on the school.

As is well-known among those who still remember Marxism, the ambiguous central point of its theoretical edifice concerns its premise that capitalism itself creates the conditions for its self-overcoming through proletarian revolution - how are we to read this? Is it to be read in a linear evolutionary way: revolution should take place when capitalism fully develops all its potentials and exhausts all its possibilities, the mythic point at which it confronts its central antagonism ("contradiction") at its purest, in its naked form? And is it enough to add the "subjective" aspect and to emphasize that the working class should not just sit and wait for the "ripe moment," but to "educate" itself through long struggle? As is also well-known, Lenin's theory of the "weakest link of the chain" is a kind of compromise-solution: although it accepts that the first revolution can take place not in the most developed country, but in a country in which antagonisms of the capitalist development are most aggravated, even if it is less developed (Russia, which combined concentrated modern capitalist-industrial islands with agrarian backwardness and pre-democratic authoritarian government), it still perceived October Revolution as a risky break-through which can only succeed if it will be soon accompanied by a large-scale Western European revolution (all eyes were focused on Germany in this respect). The radical abandonment of this model occurred only with Mao, for whom the proletarian revolution should take place in the less developed part of the world, among the large crowds of the Third World impoverished peasants, workers and even "patriotic bourgeoisie," who are exposed to the aftershocks of the capitalist globalization, organizing their rage and despair. In a total reversal (perversion even) of the Marx's model, the class struggle is thus reformulated as the struggle between the First World "bourgeois nations" and the Third World "proletarian nations.

Public education’s commendable aim of creating “equal opportunity for all” is too easily subverted by the egregious aim of creating a clean conscience for the few. If everybody can “read at grade level,” then we need not be overly concerned if some people get to read fabulous dividend statements and other people, who may be working twice as hard, get to read pink slips. All we need hope is that the latter sort never get to read Marx.

HOW TO MAKE A REVOLUTIONARY CONSCIOUSNESS IS: educate yourself. On the train, for example, read the same two pages of Das Kapital over and over, willing them to make sense.

Discovery of one’s self, of one’s specific individual powers and potential capacities, learning how to develop them and use them as a socialized human being that cares about the needs of other individuals—would have to become the primary task of a new humanist education.

Mallory says that the comradely sisters then proceeded with a sustained discussion on how to advance these goals. “It was clear they desired nothing less than the utter deconstruction of Western society,” she said. How would they do this? They would do so via the method laid out by the cultural Marxists, by the Frankfurt School, by the spirit of Antonio Gramsci and the “long march through the institutions” of the culture, from media to education. They would “invade every American institution. Every one must be permeated with ‘The Revolution.

There, said Bella in her eye-opening memoir School of Darkness, she “discovered the John Dewey Society and the Progressive Education Association” and, of course, the Columbia Teachers College. That college was home to legendary education “progressive” John Dewey, founding father of American public education. Professor Dewey, who was pro-communist, is honorary president for life of the National Education Association. Bella soon realized “what a powerful effect Teachers College would have on American education.” She was especially influenced by Dr. George Counts, who, like his pal Dr. Dewey, had made pilgrimage to Moscow to pay homage to the Motherland.441

Young Iranians educated at the Sorbonne returned to Iran as committed Marxists willing to subjugate themselves to Khomeini’s leadership of the anti-Shah opposition.’[Marx] exposes the imperialists and their rape of all the countries of the Third World, including Iran’ parroted one student, a leftist who donned a chador not because she understood or believed in Islam but because she wanted to make a political statement against the Shah’s regime. Though Marx had condemned religion as the ‘opiate of the masses … in developing countries it is different. At times, religious feelings and social movements go hand in hand. That is the way it is now in Iran. We are all of us united against the Shah. We are in an Islamic country, and all social movements inevitably have a religious coloring. We do not believe there will ever be Communism here as there is Communism in Russia or China. We will have our own brand of socialism.’ Remarks like hers pointed to a curious phenomenon last seen in Imperial Russia sixty years before: Iran’s best-educated minds helping their future executioners erect scaffolds in their name.

The materialist doctrine concerning the changing of circumstances and upbringing forgets that circumstances are changed by men and that it is essential to educate the educator himself. This doctrine must, therefore, divide society into two parts, one of which is superior to society. The coincidence of the changing of circumstances and of human activity or self-changing can be conceived and rationally understood only as revolutionary practice". - Theses On Feuerbach (1845)

For Freire, political literacy clearly matters, not just actual illiteracy. Indeed, as we will see, actual literacy is, at best, a secondary concern. He feels this way because, in keeping with Karl Marx, whose theology he adopted in full, man’s true nature lies in gaining the power to transform the world (into a socialist utopia through relentless critique of what is), and his ability to participate in this process of political activism and transformation is the most fundamental aspect of his being and his key human right.

The term ‘utopian socialism’ was used by Marx and Engels as a way of dismissing a large number of their rivals, and denigrating their ideas in comparison with their own ‘scientific socialism’. Despite this, it does describe one strain of socialism in the early nineteenth century. Unlike the Communists, the utopians were generally not workers and initially did not have a close connection to working-class movements. They were also considerably less interested in seizing the central state. Instead, they focused their efforts on fashioning small, experimental communities, and presented a vision of the ideal society that was more appealing to many than the Spartan egalitarianism of the Babouvists. And rather than enforcing Weitling’s Christian morality, they sought to challenge what they saw as the oppressive doctrine of original sin on which Christianity was founded. Mankind, they argued, was naturally altruistic and cooperative, and right-minded education would permit these qualities to predominate. They were particularly hostile to what they saw as the grim work ethic of the new industrial capitalism, which was so closely associated with Christian, and particularly Protestant, ideas of the time. The factory system and the division of labour transformed men into machines and life into joyless drudgery. Society had to be organized so that everybody in the community could be creative and develop their individuality. Their vision was therefore Romantic in spirit. Though unlike the Jacobins, whose Romanticism was one of the self-sacrificing heroism of the soldier, theirs extolled the self-expression and self-realization of the artist.

we may safely predict that Marx himself will become more and more what he already is: a chapter from a textbook of the history of ideas, a figure that no longer evokes any emotions, simply the author of one of the 'great books' of the nineteenth century—one of those books that very few bother to read but whose titles are known to the educated public.

The works of John Stuart Mill, Herbert Spencer, and Karl Marx had been forbidden. Students’ libraries and clubs had been closed; and informers had been planted in the lecture halls. Entry fees had been raised fivefold to bar academic education to children of poor parents.

Primer of Love [Lesson 3] I find television very educating. Every time somebody turns on the set, I go into the other room and read a book. ~ Groucho Marx Lesson 3) Television kills romance. Read my lips. No fucking broadcast or cable TV. Your 60" LED TV should only to be only used as a monitor to watch movies. Oh, you need the weather? Open the fucking window. The news? You shmuck, that's just a distraction to sell advertising. There are only five important news events per century. In this century, nothing significant has happened since Einstein, Hiroshima, the Human Genome Project, the smart phone and You Tube. All news is simply a variation on these same themes:science, war, health, technology and entertainment. If you're compelled to know the breaking bad news, watch it on your phone while you take a shit, not in the bedroom!

Here, however, the identitarian comes up against the mystery of personality. Human beings are different: They are of different ages, different sexes, they vary according to their physical strength, their intellect, their education, their ambitions. They have different character and different kinds of memory, different dispositions. They react differently to the same treatment. All this enervates and antagonizes the identitarian. The shoemaker takes it for granted; it is a headache for the shoe manufacturer. It is natural to the governess and no mystery to parents, but it can become an insoluble problem to the teacher of a large class. Along with this goes the proclivity among large groups to give up at least part of the personality. Mass-man in a mass has the tendency to think, act, and react in synchro-mesh with the crowd, a phenomenon that might have a scientific explanation. And precisely because human identity is difficult to achieve, a poor substitute often has to be brought in. This equally unworkable substitute is equality.

Who in America, for instance, would choose to live in a country where they have all the food, health care, education, and shelter they could ever need, but no ability to speak, worship, receive a fair trial, or think freely? Americans, as well as many people around the world, value their personal freedom more than many economic concerns,

Socrates’ exaggeration of the licentious mildness of democracy is matched by an almost equally strong exaggeration of the intemperance of democratic man. He could indeed not avoid the latter exaggeration if he did not wish to deviate in the case of democracy from the procedure which he follows in his discussion of the inferior regimes. That procedure consists in understanding the man corresponding to an inferior regime as the son of a father corresponding to the preceding regime. Hence democratic man had to be presented as the son of an oligarchic father, as the degenerate son of a wealthy father who is concerned with nothing but making money: the democratic man is the drone, the fat, soft, and prodigal playboy, the lotus-eater who, assigning a kind of equality to equal and unequal things, lives one day in complete surrender to his lowest desires and the next ascetically, or who, according to Karl Marx’s ideal, “goes hunting in the morning, fishes in the afternoon, raises cattle in the evening, devotes himself to philosophy after dinner,” i.e., does at every moment what he happens to like at that moment: the democratic man is not the lean, tough and thrifty craftsman or peasant who has a single job. Socrates’ deliberately exaggerated blame of democracy becomes intelligible to some extent once one considers its immediate addressee, the austere Adeimantos, who is not a friend of laughter and who had been the addressee of the austere discussion of poetry in the section on the education of the warriors: by his exaggerated blame of democracy Socrates lends words to Adeimantos’ “dream” of democracy.

Ulyanov’s Marxist self-education began in the fall of 1888 in Kazan, where he studied Marx’s Capital and made contact with a Marxist “circle” (as clandestine study groups were called). It continued intensively after the family’s move in the following year to Samara. There too he involved himself in the activities of Marxist circles.

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I feel myself once more a man because I feel intense passion, and the multifariousness in which we are involved by study and modern education, no less than the scepticism which inevitably leads us to cavil at every subjective and objective impression, is calculated to render each one of us petty and weak and fretful and vacillating. But love, not for Feuerbachian Man, not for Moleschottian metabolism, not for the proletariat, but love for a sweetheart and notably for yourself, turns a man back into a man again.

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The advance of capitalist production develops a working class which by education, tradition and habit looks upon the requirements of that mode of production as self-evident natural laws.

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【V信83113305】：Founded in 1810, Humboldt University of Berlin stands as one of Germany’s most prestigious institutions, renowned for its pioneering role in modern higher education. Established by Wilhelm von Humboldt, the university introduced the revolutionary concept of combining teaching and research, a model later adopted worldwide. Located in the heart of Berlin, it has nurtured countless luminaries, including Albert Einstein, Karl Marx, and Max Planck, shaping intellectual and scientific progress across centuries. With a strong emphasis on academic freedom and interdisciplinary studies, Humboldt University offers a diverse range of programs in humanities, social sciences, and natural sciences. Its historic main building on Unter den Linden symbolizes its enduring legacy. Today, the university continues to foster innovation, critical thinking, and global collaboration, maintaining its status as a beacon of knowledge and cultural exchange.，办理HU Berlin毕业证, HU Berlindiploma安全可靠购买HU Berlin毕业证, 办柏林洪堡大学毕业证Humboldt-Universität zu Berlin-university, 购买HU Berlin毕业证, 哪里买HU Berlin柏林洪堡大学毕业证|HU Berlin成绩单, 制作柏林洪堡大学成绩单, 申请学校!成绩单柏林洪堡大学成绩单改成绩, 柏林洪堡大学成绩单购买

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【V信83113305】：Founded in 1810, Humboldt University of Berlin is one of Germany’s most prestigious institutions, renowned for its pioneering role in modern higher education. Established by Wilhelm von Humboldt, the university introduced the revolutionary concept of combining teaching and research, a model later adopted worldwide. Located in the heart of Berlin, it has nurtured countless influential figures, including Karl Marx, Albert Einstein, and Max Planck. The university’s emphasis on academic freedom and interdisciplinary studies continues to shape global education. Its historic buildings, such as the main lecture hall, reflect its rich heritage, while its diverse programs attract students from around the world. Today, Humboldt University remains a symbol of intellectual excellence, fostering innovation and critical thinking in an ever-changing world.，办理Humboldt-Universität zu Berlin大学毕业证-柏林洪堡大学, 柏林洪堡大学原版购买, 柏林洪堡大学挂科了怎么办？Humboldt-Universität zu Berlin毕业证成绩单专业服务, 德国大学毕业证定制, 办柏林洪堡大学毕业证学位证书文凭认证-可查, 极速办柏林洪堡大学毕业证HU Berlin文凭学历制作, 正版-德国HU Berlin毕业证文凭学历证书, 办理HU Berlin柏林洪堡大学毕业证文凭, 挂科办理HU Berlin柏林洪堡大学毕业证文凭

【V信83113305】：Baruch College, part of the City University of New York (CUNY) system, is a prestigious public institution located in the heart of Manhattan. Founded in 1919, it is renowned for its strong emphasis on business education, particularly through its Zicklin School of Business, the largest accredited collegiate business school in the U.S. Baruch also houses the Weissman School of Arts and Sciences and the Marxe School of Public and International Affairs, offering diverse academic programs. With its prime location near Wall Street, the college provides students unparalleled access to internships and career opportunities in finance, technology, and other industries. Baruch is celebrated for its affordability, academic rigor, and diverse student body, reflecting New York City’s vibrant multiculturalism. Its alumni network includes influential leaders in business, government, and the arts, underscoring its impact on global professions. The college’s commitment to accessibility and excellence makes it a top choice for ambitious students worldwide.，一流纽约市立大学巴鲁克学院学历精仿高质, 办纽约市立大学巴鲁克学院毕业证TCUONYTBMBC-university, 购买纽约市立大学巴鲁克学院毕业证, 办理大学毕业证-纽约市立大学巴鲁克学院, 纽约市立大学巴鲁克学院文凭复刻, 办理美国纽约市立大学巴鲁克学院毕业证The City University of New York, The Bernard M. Baruch College文凭版本, 哪里买纽约市立大学巴鲁克学院毕业证|TCUONYTBMBC成绩单

【V信83113305】：Founded in 1810, Humboldt University of Berlin is one of Germany’s most prestigious institutions, renowned for its pioneering role in modern higher education. Established by Wilhelm von Humboldt, the university introduced the revolutionary concept of combining teaching and research, a model that influenced universities worldwide. Located in the heart of Berlin, it has been a hub for intellectual giants, including Albert Einstein, Karl Marx, and Max Planck, whose groundbreaking work shaped their respective fields. Today, Humboldt University continues to uphold its tradition of academic excellence, offering a wide range of disciplines across humanities, social sciences, and natural sciences. Its historic buildings, such as the iconic main campus on Unter den Linden, blend tradition with innovation. Committed to fostering critical thinking and interdisciplinary collaboration, the university remains a global leader in education and research, attracting students and scholars from around the world.，极速办Humboldt-Universität zu Berlin柏林洪堡大学毕业证Humboldt-Universität zu Berlin文凭学历制作, 柏林洪堡大学-多少钱, 办理柏林洪堡大学文凭, 一流柏林洪堡大学学历精仿高质, 德国毕业证认证, 德国大学毕业证定制, 柏林洪堡大学毕业证认证, 购买德国毕业证, 德国HU Berlin学位证书纸质版价格

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【V信83113305】：Founded in 1810, Humboldt University of Berlin is one of Germany’s most prestigious institutions, renowned for its pioneering role in modern higher education. Established by Wilhelm von Humboldt, the university introduced the revolutionary concept of combining teaching and research, a model that influenced universities worldwide. Located in the heart of Berlin, it has been a hub for intellectual giants, including Albert Einstein, Karl Marx, and Max Planck. Today, Humboldt University continues to excel across disciplines, from humanities to natural sciences, fostering critical thinking and academic freedom. Its historic buildings, like the iconic main building on Unter den Linden, symbolize its rich heritage. Committed to innovation and global collaboration, the university remains a beacon of knowledge, shaping future leaders and advancing groundbreaking research.，柏林洪堡大学成绩单制作, 柏林洪堡大学毕业证认证, 修改HU Berlin柏林洪堡大学成绩单电子版gpa实现您的学业目标, 购买柏林洪堡大学成绩单, 办理德国Humboldt-Universität zu Berlin本科学历, Humboldt-Universität zu Berlin柏林洪堡大学原版购买, 高仿柏林洪堡大学文凭, Offer(Humboldt-Universität zu Berlin成绩单)Humboldt-Universität zu Berlin柏林洪堡大学如何办理?

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【V信83113305】：Founded in 1810 by Wilhelm von Humboldt, Humboldt University of Berlin is a landmark institution that revolutionized higher education. Its model, emphasizing academic freedom and the integration of research and teaching, became the standard for universities worldwide. Located in the heart of Berlin, the university's main building stands on the historic Unter den Linden boulevard. It boasts an extraordinary legacy, with alumni and faculty including Albert Einstein, Max Planck, and Karl Marx. As a pivotal center for critical thought and innovation, it continues to uphold its founding principle: the pursuit of knowledge through independent inquiry. Today, it remains one of Germany’s most prestigious and influential academic institutions.，办理德国-HU Berlin毕业证书柏林洪堡大学毕业证, 硕士柏林洪堡大学文凭定制HU Berlin毕业证书, HU Berlin柏林洪堡大学毕业证最稳最快办理方式, 办理德国柏林洪堡大学毕业证HU Berlin文凭版本, 百分百放心原版复刻柏林洪堡大学HU Berlin毕业证书, 100%学历HU Berlin柏林洪堡大学毕业证成绩单制作, 德国文凭办理, 柏林洪堡大学成绩单购买, 网上补办HU Berlin柏林洪堡大学毕业证成绩单多少钱

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